Philosophers were reluctant to address interdisciplinarity during the 20th century. But things have changed in the 21st century, since a two-level relationship between philosophy and ...interdisciplinarity has been established: philosophy of interdisciplinarity and philosophy as interdisciplinarity. Thus far scholars have shown more interest in exploring the first level of that relationship.
The aim of this article is to closely examine the developmental path of a philosophy of interdisciplinarity envisioned and constructed by Jan Cornelius Schmidt in the past two decades. In our opinion, it has reached two milestones. The first (2008) being the one in which he clarified the vague notion of interdisciplinarity and classified its four types with the help of philosophy of science, and the second (2011) being the one in which he opted for problem-oriented interdisciplinarity. Schmidt’s philosophy of interdisciplinarity has reached its (current) peak (2022), resulting in a philosophical framework which promotes problem-orientation and critical-reflexivity in interdisciplinary endeavors. Thereby Schmidt has created prerequisites for the construction of philosophy as interdisciplinarity.
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Besides on logic and aesthetics, the opus of the Croatian philosopher Marijan Petras (1912–2004) contains his records on education, culture, and technology. Petras expressed his thoughts on the three ...disciplines in the following six articles: “Funkcija uzgajanja u aspektu teorije i prakse” (“Function of Education in the Aspect of Theory and Practice”) from 1936, “Kultura i odgoj” (“Culture and Education”) from 1940, “Filozofija u srednjoj školi” (“Philosophy in High School”) from 1941/1942, “Problematika pedagogičke psihologije” (“Problems of Pedagogical Psychology”) from 1943, “Gradivo i oblici odgojne nastave” (“Teaching Materials and Forms of Educational Teaching”) from 1944, and “Odgoj i tehnika” (“Education and Technology”) from 1962. All of the abovementioned articles contain Petras’ claims on education. The claims were regularly characterized by his pursuit of the essence of education, by his pursuit of the essence of the educational function, as well as by his phenomenological questioning of the foundations of pedagogy as an autonomous science. Petras expressed his attitudes on culture in three articles: in the article “Culture and Education”, in the article “Function of Education in the Aspect of Theory and Practice”, and in the article “Education and Technology”. In these articles, Petras considered culture in its relationship towards education, technology and philosophy, concluding that philosophy is crucial for the foundation of culture. Petras published his thoughts on technology in the article “Education and Technology”. In that article, he wrote on both positive and negative effects of technology on the individual, the society, and nature. In doing so, Petras considered those effects from an ethical and educational perspective, since he advocated an approach to technology which would be more humane. Therefore, Petras was neither just a logician nor an aesthetician. Judging by the contents and the character of his attitudes regarding education, culture and technology, it is justified to conclude that he was a philosopher of education, philosopher of culture and philosopher of technology.
U osamnaest poglavlja treće knjige spisa o umijeću trgovanja (Libro del arte del mercatura, 1458.) hrvatski je renesansni filozof Benedikt Kotruljević (oko 1416. – 1469.) izložio popis etičkih vrlina ...koje bi trebale obilježavati savršena trgovca. Njegov etički nauk nastao je pod snažnim utjecajem Aristotelove misli. Zbog toga ne čudi da Kotruljevićev popis etičkih vrlina nalikuje onom koji je Aristotel načinio u sedmom poglavlju druge knjige svoje Nikomahove etike. U ovom smo radu ispitali i usporedili Kotruljevićev s Aristotelovim popisom etičkih vrlina, pritom pružajući uvid u sličnosti i razlike tih dvaju popisa te otkrivajući u kojoj su mjeri podudarni. U ranijim je istraživanjima dokazano da su Kotruljevićevo i Aristotelovo razumijevanje vrline pravednosti podudarni. Međutim, u radu smo ustanovili da se od ukupno trinaest etičkih vrlina još njih šest (pouzdanje, lukavost ili domišljatost, čestitost, darežljivost, stidljivost i umjerenost) s Kotruljevićeva popisa temelji upravo na Aristotelovoj etici.
Dans dix-huit chapitres du troisième tome de son livre sur l’art de commercer (Libro del arte del mercatura, 1458), le philosophe croate de la Renaissance Benedetto Cotrugli (vers 1416 – 1469) présente une liste des vertus éthiques que le parfait marchand est censé posséder. Son enseignement éthique a largement été sous l’influence des pensées d’Aristote. Il n’est donc pas étonnant que la liste des vertus éthiques de Cotrugli ressemble à celle qu’Aristote a élaboré dans son Éthique à Nicomaque. Dans le présent travail, nous interrogeons et comparons la liste des vertus éthiques de Cotrugli avec celle d’Aristote, et dans le même temps offrons un aperçu des similarités et différences des deux listes en question, et découvrons ainsi dans quelles mesures elles concordent. Les études antérieures ont montré que la compréhension des vertus de la justice de Cogrugli concordait avec celle d’Aristote. Pourtant, il ressort de ce travail que parmi treize vertus au total, encore six d’entre elles (confiance, prudence, intégrité, libéralité, modestie et tempérence) issues de la liste de Cotrugli trouvent leur fondement justement dans l’éthique d’Aristote.
In achtzehn Kapiteln des dritten Buches seiner Schriften mit dem Titel Il libro dell‘arte di mercatura (Das Buch der Handelskunst) (1458) stellte der kroatische Renaissancephilosoph Benedetto Cotrugli (ca. 1416–1469) eine Liste ethischer Tugenden vor, die ein perfekter Kaufmann besitzen sollte. Seine ethische Lehre wurde erheblich von Aristoteles Gedanken beeinflusst. Aufgrund dessen weist Cotruglis Liste ethischer Tugenden Ähnlichkeit mit jener Liste auf, die Aristoteles im siebten Kapitel des zweiten Buches seiner Nikomachischen Ethik erstellt hat. In diesem Paper wurden ihre Listen ethischer Tugenden untersucht und in Parallele gestellt, um so neue Einsichten in deren Abweichungen und Similaritäten zu gewinnen und folglich das Ausmaß ihrer Übereinstimmung zu offenbaren. Vorangegangene Forschungen haben gezeigt, dass Cotrugli und Aristoteles miteinander in Einklang stehende Auffassungen von der Tugend der Gerechtigkeit hatten. Der Aufsatz belegt jedoch, dass sich weitere sechs von dreizehn ethischen Tugenden (Verschwiegenheit, Schlauheit oder Gewandtheit, Rechtschaffenheit, Mildtätigkeit, Bescheidenheit und Enthaltsamkeit) auf Cotruglis Liste auf Aristoteles’ Ethik gründen.
In eighteen chapters of the third book of his writings named The Book of the Art of Trade (1458) Croatian Renaissance philosopher Benedetto Cotrugli (c. 1416–1469) presented a list of ethical virtues a perfect merchant should possess. His ethical teaching was largely influenced by Aristotle’s thought. Hence, Cotrugli’s list of ethical virtues resembles the list Aristotle made in the seventh chapter of the second book of his Nicomachean Ethics. In this paper, their lists of ethical virtues were examined and compared, thus providing insight into their differences and similarities, consequently revealing the extent of their accordance. Previous research has shown that Cotrugli and Aristotle had a corresponding understanding of the virtue of justice. However, the paper proves that another six out of thirteen ethical virtues (confidence, astuteness, integrity, liberality, modesty, and temperance) on Cotrugli’s list have their foundation in Aristotle’s ethics.
Točno šest stoljeća nakon njegova nastanka, svjetlo dana napokon je ugledao latinski autograf poznat po početnim riječima Erit tibi gloria koji je 1424. godine povodom javnog obraćanja sugrađanima u ...svrhu zahvaljivanja na materijalnoj pomoći za studiranje u Padovi i Parizu napisao dubrovački dominikanac Ivan Stojković (oko 1390./1395. – 1443.). U ovom broju časopisa Prilozi za istraživanje hrvatske filozofske baštine prvi je put objavljen cjeloviti, jezično dorađen i kritičkom aparaturom opremljen prijepis tog autografa, kao i njegov prijevod na hrvatski jezik. Zahvaljujući tome, ostvareni su preduvjeti za analiziranje njegova sadržaja i za vrednovanje dosadašnjih spoznaja o njemu.Iz sadržaja autografa proizlaze podaci koji opovrgavaju dosadašnje tvrdnje koje su o njemu zabilježili teolozi, crkveni povjesničari i filozofi. Naime, sadržaj autografa upućuje na to da je Stojkovićev boravak u Dubrovniku bio višemjesečan, a ne, kako se dosad tvrdilo, vrlo kratak. U tom je gradu Stojković boravio od ranog proljeća do kasne jeseni 1424. godine. Osim toga, sugrađanima se obratio na svetkovinu Luke evanđelista u srijedu 18. listopada 1424. godine, a ne, kako smo dosad doznavali, u nedjelju 1. listopada. Iako ga se dosad žanrovski općenito klasificiralo govorom te teološkim govorom ili propovijedi, struktura i sadržaj autografa upućuju na to da je riječ o prijelaznom obliku propovijedi karakterističnom za početak 15. stoljeća, pri čemu su u njoj istodobno prisutna obilježja srednjovjekovne tematske propovijedi i antičkog epideiktičkog ili panegiričkog govora.O Stojkovićevoj su propovijedi dosad prevladavale sljedeće odredbe: 1) Njome je Stojković inicirao osnivanje studiuma generale u Dubrovniku, koji bi bio prva takva ustanova u Hrvatskoj (Šanjek); 2) Ona je miljokaz hrvatske filozofske tradicije (Martinović); 3) Njome je započela hrvatska renesansa (Martinović). No te su odredbe, kao što će se ispostaviti iz ovoga teksta, potpuno netočne.Ipak, Stojkovićevoj propovijedi pripada značajno mjesto u hrvatskoj filozofskoj baštini, i to zato što je u cijelosti prožeta filozofskim sadržajem. To se posebice očituje u obradi dviju središnjih tema propovijedi: iskazivanje zahvalnosti (gratiarum actio) i pohvala mudrosti (laudes sapientie). Prva se odnosila na primanje i davanje dobročinstava (benefitium), kao i na darežljivost (liberalitas) i zahvalnost (gratitudo), koje proizlaze upravo iz dobročinstava, dok se druga odnosila na mudrost (sapientia). Prilikom obrade tih tema uočljiva je Stojkovićeva upućenost u filozofska učenja, ali i sklonost pojedinim filozofima, posebice Aristotelu, Tomi Akvincu, Ciceronu i Seneki.
Precisely six centuries after its creation, the Latin autograph known by the opening words Erit tibi gloria , which was written in 1424 by the Dubrovnik Dominican Ivan Stojković (ca. 1390/1395–1443) for the purposes of a public address to his fellow citizens in order to thank them for the financial help for his studies in Padua and Paris, has been brought to light. In this issue of the journal Prilozi za istraživanje hrvatske filozofske baštine , a complete, linguistically refined and equipped with critical apparatus transcription of that autograph, as well as its translation into Croatian, is published for the first time. Therefore, the prerequisites for analyzing its content and for evaluating extant findings have been established. From the content of the autograph comes data that refutes previous findings provided by theologians, church historians and philosophers. Namely, the autograph indicates that Stojković’s stay in Dubrovnik lasted several months, and was not, as has been claimed thus far, very short. Stojković stayed there from early spring to late autumn of 1424. In addition, he addressed his fellow citizens on the feast of Luke the Evangelist on Wednesday, October 18, 1424, and not, as we have learned thus far, on Sunday, October 1. Although so far it has generally been classified as a speech, a theological speech or a sermon by genre, the structure and content of Stojković’s autograph indicate that it is actually a transitional form of sermon typical for the beginning of the 15th century, in which the characteristics of a medieval thematic sermon and that of an ancient epideictic or panegyric oratory are simultaneously present. So far, the following claims about Stojković’s sermon have prevailed: 1) In it, he initiated the establishment of a studium generale in Dubrovnik, which would be the first such institution in Croatia (Šanjek); 2) It is a milestone of the Croatian philosophical tradition (Martinović); 3) It has marked the beginning of Renaissance in Croatia (Martinović). But these claims have turned out to be completely wrong. However, Stojković’s sermon holds a significant place in the Croatian philosophical heritage, since it is completely imbued with philosophical content. This is reflected in Stojković’s addressing two central topics of the sermon: thanksgiving ( gratiarum actio ) and praise of wisdom ( laudes sapientie ). The first topic is related to receiving and giving benefits ( benefitium ), as well as to liberality ( liberalitas ) and gratitude ( gratitudo ), which stem from receiving and giving benefits, while the second topic concerned wisdom ( sapientia ). When dealing with these topics, Stojković’s knowledge of philosophical teachings is noticeable, but also his preference for certain philosophers, especially Aristotle, Thomas Aquinas, Cicero and Seneca.
Zbog pandemije bolesti COVID-19 uzrokovane virusom SARS-CoV-2, u proljeće 2020. godine u Republici Hrvatskoj nastupilo je potpuno zatvaranje koje je uključivalo i mjeru obaveze prelaska nastavnog ...procesa na svim razinama obrazovanja iz učioničke nastave u nastavu na daljinu. Obilježja koja je učenje u visokom obrazovanju poprimilo tijekom potpunog zatvaranja odgovaraju obilježjima karakterističnima za online učenje. S ciljem utvrđivanja stavova studenata Sveučilišta Josipa Jurja Strossmayera u Osijeku prema online učenju i čimbenika tih stavova, proveli smo kvantitativno istraživanje. Podatke smo pritom prikupljali metodom ankete na prigodnom uzorku (N = 327) putem interneta. Rezultati su pokazali da studenti imaju blago negativan stav prema online učenju, s tim da su pozitivnijeg stava bili studenti koji su se prije epidemije učestalije koristili alatima za online učenje. Primjenom modela prihvaćanja tehnologije potvrdili smo indirektnu povezanost percipirane lakoće korištenja alatima za online učenje i stava prema online učenju s jakim efektom medijacije percipirane korisnosti online učenja.
Due to COVID-19 pandemic caused by the virus SARS-CoV-2, in the spring of 2020 Republic of Croatia imposed a lockdown, which included a measure of transferring the educational process on all educational levels from classroom to distance education. Characteristics of learning in higher education during the lockdown were identical to those pertaining to online learning. Aiming to determine the attitudes of students of Josip Juraj Strossmayer University of Osijek towards online learning and the factors affecting their attitudes, we have conducted a quantitative research. In so doing, we have collected the data using the surveying method on a convenient sample (N = 327) via Internet. The results have shown that students have a slightly negative attitude towards online learning, provided that students who have used online learning tools more frequently before the pandemic have a more positive attitude towards it. By applying the technology acceptance model (TAM), we have confirmed the indirect correlation between the perceived ease of use of online learning tools and the attitude towards online learning with a strong mediation effect of perceived usefulness of online learning.
Promišljanjima i stavovima hrvatskog polihistora Miroslava Krleže (1893–1981) o znamenitu njemačkom filozofu Immanuelu Kantu (1724–1804) i njegovu nauku dosad nije posvećena primjerena pozornost. ...Međutim, to ne znači da Krleža nije bio upućen u sadržaj i osobitosti Kantova nauka. Štoviše, u Krležinu opusu prisutne su brojne prosudbe o Kantu i njegovu učenju, pri čemu napominjemo da je Krleža napisao i dva teksta koja je u cijelosti posvetio Kantu: članak »O dvestogodišnjici rođenja Imanuela Kanta«, koji je otisnut 1924. godine, te neobjavljeni tekst naslovljen
Kant
, koji je sastavni dio Krležine rukopisne ostavštine i koji je najvjerojatnije nastao tijekom 1939. godine.Krležine prosudbe o Kantu moguće je sagledati iz različitih perspektiva. Pristup promišljanjima o temama i misliocima kojima je Krleža bio zaokupljen nerijetko nadilazi disciplinarne okvire, zbog čega njegov opus uvelike obilježava interdisciplinarnost.O Kantu i njegovu nauku Krleža se, očekivano, očitovao iz filozofske, posebice povijesnofilozofske, logičke, spoznajnoteorijske i etičke perspektive. Osim toga, Kanta i njegova učenja sagledao se i iz perspektivā književne stilistike, povijesti, politologije, antropologije, pedagogije i medicine. Pritom je iskazao upućenost u sadržaj brojnih Kantovih tekstova, posebice u sadržaj djela
Kritika čistoga uma
i djela
Prema vječnom miru
, ali i u sadržaj članka »Ideja opće povijesti s gledišta svjetskoga građanstva«, kao i članka »Nagađanja o početku povijesti čovječanstva«.Kada je sagledavao Kantovu filozofsku misao, Krleža je najčešće bio usredotočen na Kantov ‘kopernikanski obrat’ u načinu spoznaje materijalnih stvari. Iz perspektive književne stilistike Kant je isprva ocijenjen kao mislilac koji je pisao diletantski, da bi u konačnici bio ocijenjen kao mislilac koji je pisao u stilu svojega vremena: krilato i idejno uzvišeno. Kada je Kanta sagledavao iz perspektive povijesti, Krleža ga je razumijevao kao mislioca koji je obilježio 18. stoljeće, dok ga je iz perspektive politologije odredio kao pristalicu jakobinaca. Kada je iznosio antropološke i pedagoške nazore, Krleža je čovjekovu budućnost sagledavao vrlo pesimistično, jer je bio uvjeren da čovjek svoj odgoj i postupke neće temeljiti na Kantovim zamislima, pa tako ni na onima zabilježenima u djelu
Prema vječnom miru
. Naposljetku, kada je o Kantu i njegovu nauku promišljao iz perspektive medicine, zaključio je da su Kantove spoznaje o duševnim oboljenjima bliže skolastici nego renesansi.
The reflections and attitudes of the Croatian polymath Miroslav Krleža (1893–1981) on the famous German philosopher Immanuel Kant (1724–1804) and his teaching have not received adequate attention thus far. However, this does not mean that Krleža was not acquainted with the content and pecularities of Kant’s teaching. Moreover, Krleža’s opus contains numerous judgments of Kant and his teaching, noting that Krleža also wrote two texts entirely dedicated to Kant: the article “On the Occasion of the Bicentenary of Immanuel Kant’s Birth,” published in 1924, and an unpublished text entitled Kant, which is an integral part of Krleža’s manuscript legacy and which most probably originated during 1939. Krleža’s assessments of Kant can be viewed from different perspectives. The approach to reflections on topics and thinkers with which Krleža was preoccupied often went beyond disciplinary frameworks, which is why his opus is largely marked by interdisciplinarity. As expected, Krleža wrote about Kant and his teaching from a philosophical perspective, particularly from the perspectives of history of philosophy, logic, theory of knowledge and ethics. Moreover, he also viewed Kant and his teaching from the perspectives of literary stylistics, history, political science, anthropology, pedagogy and medicine. Thereby he expressed his knowledge of the content of numerous Kant’s texts, especially the content of the work Critique of Pure Reason and the work Toward Perpetual Peace, but also the content of the article “Idea for a Universal History from a Cosmopolitan Perspective,” as well as the article “Conjectural Beginning of Human History.” When reflecting on Kant’s philosophical thought, Krleža was most often focused on Kant’s ‘Copernican revolution’ in the way of comprehending material things. From the perspective of literary stylistics, Kant was initially judged as a thinker whose writing was dilettante, but was ultimately judged as a thinker who wrote according to the style of his time: winged and ideationally sublime. When he viewed Kant from the perspective of history, Krleža understood him as a thinker who marked the 18th century, while from the perspective of political science he defined him as a supporter of the Jacobins. When presenting his anthropological and pedagogical views, Krleža was very pessimistic about the future of man, since he was convinced that man would not base his upbringing and actions upon Kant’s ideas, including those recorded in his work Toward Perpetual Peace. Finally, when he considered Kant and his teaching from the perspective of medicine, he concluded that Kant’s knowledge of mental illness was closer to Scholasticism than to the Renaissance.
Filozofski život Guć, Josip; Kovačević, Antonio; Papo, Demian ...
Filozofska istraživanja,
2017, Volume:
37, Issue:
4/148
Journal Article
Peer reviewed
Open access
XI. Mediteranski korijeni filozofije;
7. Studentski filozofski simpozij»Renesanse u filozofiji«;
16. Lošinjski dani bioetike;
Simpozij »Politika i bioetika: odnos i svrha u suvremenom društvu«;
...Godišnji simpozij Instituta za filozofiju »Hrvatska filozofija i znanost: jučer, danas, sutra 3«;
Znanstveno-stručni skup»NeuroetiKA: između bioetike i neuroznanosti«;
Prvi studentski simpozij u Novom Sadu »Summa studiorum philosophiae«;
Susret Varaždinskog filozofskog kruga;
XX. studijski tjedani konferencija »Znanost i religija«;
Ljetna škola Bioetika u kontekstu IV: »Filozofija i znanosti o životu u dijalogu. Teorijska i praktična pitanja«;
Opus Pavla Vuk-Pavlovića obuhvaća i stavove o nauku britanskog filozofa Johna Lockea, posebice o njegovoj spoznajnoj teoriji, filozofiji odgoja i filozofiji politike. Te stavove Vuk-Pavlović je iznio ...u monografiji Spoznaja i spoznajna teorija, zatim u spisu Mogućnost i granice estetskog uzgoja u vidu individualne i socijalne pedagogike te u članku »Misaoni put J. J. Rousseaua (O 180. obljetnici smrti)«. Sadržaj Vuk-Pavlovićevih stavova ukazuje na njegovu upućenost u Lockeove zapise objavljene u djelu Ogled o ljudskom razumu, u djelu Neke misli o odgoju i u djelu Dvije rasprave o vladi.
Najbrojnija Vuk-Pavlovićeva očitovanja o Lockeu nedvojbeno su ona o spoznajnoj teoriji. Vuk-Pavlović je izrazio neslaganje s Lockeovim promišljanjima o supstanciji, kauzalitetu i zakonu, a onda i s tim što Locke nije razgraničio primarne od sekundarnih kvaliteta, kao ni senzaciju od refleksije. No, Vuk-Pavlović je podržavao Lockeovu filozofiju odgoja. Međutim, kada se očitovao o Lockeovoj filozofiji politike, Vuk-Pavlović je ponovno bio vrlo kritičan: Lockeov konstitucionalizam ocijenio je promašenim.
Osim o logici i estetici, opus hrvatskog filozofa Marijana Petrasa (1912.-2004.) obuhvaća i zapise o odgoju, kulturi i tehnici. Svoja promišljanja o tim trima disciplinama Petras je zabilježio u ...sljedećih šest članaka: »Funkcija uzgajanja u aspektu teorije i prakse« (1936.), »Kultura i odgoj« (1940.), »Filozofija u srednjoj školi« (1941./1942.), »Problematika pedagogičke psihologije« (1943.), »Gradivo i oblici odgojne nastave« (1944.) te »Odgoj i tehnika« (1962.).
U svih tih šest spomenutih članaka zastupljena su Petrasova očitovanja o odgoju. Ona su redovito obilježena potragom za biti odgoja, potragom za biti odgojne funkcije i fenomeno- loškim propitivanjem utemeljenosti pedagogije kao samostalne znanosti. Stavove o kulturi Petras je pak izložio u trima člancima: u članku »Kultura i odgoj«, u članku »Funkcija uzgajanja u aspektu teorije i prakse« i u članku »Odgoj i tehnika«. U njima je kulturu sagledavao u njezinu odnosu prema odgoju, tehnici i filozofiji, pri čemu je zaključio da je za uspostavu kulture najvažnija filozofija. Promišljanja o tehnici Petras je objavio u članku »Odgoj i tehnika«. U njemu je pisao o pozitivnim i negativnim učincima tehnike na pojedinca, društvo i prirodu. Te učinke pritom je, jer se zalagao za što humaniji pristup tehnici, sagledavao iz etičke i odgojno-obrazovne perspektive.
Dakle, Petras nije bio samo logičar i estetičar. Zbog sadržaja i naravi stavova koje je izložio o odgoju, kulturi i tehnici, opravdano je zaključiti da je bio i filozof odgoja, filozof kulture te filozof tehnike.
Filozofski život Papo, Demian; Ćavar, Nikolina; Lendić, Slaven ...
Filozofska istraživanja,
2013, Volume:
33, Issue:
2/130
Journal Article
Peer reviewed
Open access
Simpozij »Medicina, društvo, čovjek: Živost kritike Ivana Illicha (1926.–2002.) deset godina nakon njegove smrti«
1. Dani praktičke filozofije
Predstavljanje knjige Filozofija Borana Berčića
Simpozij ...»Filozofija – Jam Session«
VII. Mediteranski korijeni filozofije
Tribina »Sustavi moći – etika, politika i moć«
Simpozij »Gajo Petrović – lik i djelo«
Predstavljanje časopisa Cris, god. XIV, br. 1, 2012.
Znanstveni skup »Filozofija i hrvatski jezik«
Međunarodna konferencija »Poboljšanje: kognitivno, moralno i poboljšanje raspoloženja«
3. studentski filozofski simpozij »Hrvatska filozofska baština«
12. Lošinjski dani bioetike
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